This target article presents a new computational theory of explanatory coherence that applies to the acceptance and rejection of scientific hypotheses as well as to reasoning in everyday life, The theory consists of seven principles that establish relations of local coherence between a hypothesis and other propositions. A hypothesis coheres with propositions that it explains, or that explain it, or that participate with it in explaining other propositions, or that offer analogous explanations. Propositions are incoherent with each other if they (...) are contradictory, Propositions that describe the results of observation have a degree of acceptability on their own. An explanatory hypothesis is acccpted if it coheres better overall than its competitors. The power of the seven principles is shown by their implementation in a connectionist program called ECHO, which treats hypothesis evaluation as a constraint satisfaction problem. Inputs about the explanatory relations are used to create a network of units representing propositions, while coherende and incoherence relations are encoded by excitatory and inbihitory links. ECHO provides an algorithm for smoothly integrating theory evaluation based on considerations of explanatory breadth, simplicity, and analogy. It has been applied to such important scientific cases as Lovoisier's argument for oxygen against the phlogiston theory and Darwin's argument for evolution against creationism, and also to cases of legal reasoning. The theory of explanatory coherence has implications for artificial intelligence, psychology, and philosophy. (shrink)

Systems based on symbolic knowledge have performed extremely well in processing reason, yet, remain beset with problems of brittleness in many domains. Connectionist approaches do similarly well in emulating interactive domains, however, have struggled when modelling higher brain functions. Neither of these dichotomous approaches, however, have provided many inroads into the area of human reasoning that psychology and sociology refer to as the process of practice. This paper argues that the absence of a model for the process of practise in (...) current approaches is a significant contributor to brittleness. This paper will investigate how the process of practise relates to deeper forms of contextual representations of knowledge. While researchers and developers of knowledge based systems have often incorporated the notion of context they treat context as a static entity, neglecting many connectionists’ work in learning hidden and dynamic contexts. This paper argues that the omission of these higher forms of context is one of the fundamental problems in the application and interpretation of symbolic knowledge. Finally, these ideas for modelling context will lead to the reinterpretation of situation cognition which makes a significant step towards a philosophy of knowledge that could lead to the modelling of the process of practice. (shrink)

Ethologists and others studying animal behavior in a spirit are in need of a descriptive language and method that are neither anachronistically bound by behaviorist scruples nor prematurely committed to particular Just such an interim descriptive method can be found in intentional system theory. The use of intentional system theory is illustrated with the case of the apparently communicative behavior of vervet monkeys. A way of using the theory to generate data - including usable, testable data - is sketched. The (...) underlying assumptions of this approach can be seen to ally it directly with theorizing in evolutionary biology, which has recently come under attack from Stephen Gould and Richard Lewontin, who castigate it as the Their arguments, which are strongly analogous to B. F, Skinner's arguments against point to certain pitfalls that attend the careless exercise of such thinking (and rival varieties of thinking as well), but do not constitute a fundamental objection to either adaptationist theorizing or its cousin, intentional system theory. (shrink)

Artificial intelligence research has foundered on the issue of representation. When intelligence is approached in an incremental manner, with strict reliance on interfacing to the real world through perception and action, reliance on representation disappears. In this paper we outline our approach to incrementally building complete intelligent Creatures. The fundamental decomposition of the intelligent system is not into independent information processing units which must interface with each other via representations. Instead, the intelligent system is decomposed into independent and parallel activity (...) producers which all interface directly to the world through perception and action, rather than interface to each other particularly much. The notions of central and peripheral systems evaporateeverything is both central and peripheral. Based on these principles we have built a very successful series of mobile robots which operate without supervision as Creatures in standard office environments. (shrink)

The philosopher must inform himself of the relevant empirical investigation to arrive at a definition, and the scientist cannot afford to be naive about the..

This paper argues that our understanding of many human-robot relations can be enhanced by comparisons with human-animal relations and by a phenomenological approach which highlights the significance of how robots appear to humans. Some potential gains of this approach are explored by discussing the concept of alterity, diversity and change in human-robot relations, Heidegger's claim that animals are 'poor in world', and the issue of robot-animal relations. These philosophical reflections result in a perspective on human-robot relations that may guide robot (...) design and inspire more empirical human-robot relations research that is sensitive to how robots appear to humans in different contexts at different times. (shrink)

To create fair and accountable AI and robotics, we need precise regulation and better methods to certify, explain, and audit inscrutable systems.

This article examines the narrative approach to self found in philosophy and related disciplines. The strongest versions of the narrative approach hold that both a person's sense of self and a person's life are narrative in structure, and this is called the hermeneutical narrative theory. This article provides a provisional picture of the content of the narrative approach and considers some important objections that have been raised to the narrative approach. It defends the view that the self constitutes itself in (...) narrative and argues for something less than the hermeneutical view insofar as the narrative is less agency-oriented and without an overarching thematic unity. (shrink)

In pedagogical contexts and in everyday life, we often come to believe something because it would best explain the data. What is it about the explanatory endeavor that makes it essential to everyday learning and to scientific progress? There are at least two plausible answers. On one view, there is something special about having true explanations. This view is highly intuitive: it’s clear why true explanations might improve one’s epistemic position. However, there is another possibility—it could be that the process (...) of seeking, generating, or evaluating explanations itself puts one in a better epistemic position, even when the outcome of the process is not a true explanation. In other words, it could be that accurate explanations are beneficial, or it could be that high-quality explaining is beneficial, where there is something about the activity of looking for an explanation that improves our epistemic standing. The main goal of this paper is to tease apart these two possibilities, both theoretically and empirically, which we align with “Inference to the Best Explanation” and “Explaining for the Best Inference”, respectively. We also provide some initial support for EBI and identify promising directions for future research. (shrink)

Mind perception entails ascribing mental capacities to other entities, whereas moral judgment entails labeling entities as good or bad or actions as right or wrong. We suggest that mind perception is the essence of moral judgment. In particular, we suggest that moral judgment is rooted in a cognitive template of two perceived minds—a moral dyad of an intentional agent and a suffering moral patient. Diverse lines of research support dyadic morality. First, perceptions of mind are linked to moral judgments: dimensions (...) of mind perception (agency and experience) map onto moral types (agents and patients), and deficits of mind perception correspond to difficulties with moral judgment. Second, not only are moral judgments sensitive to perceived agency and experience, but all moral transgressions are fundamentally understood as agency plus experienced suffering—that is, interpersonal harm—even ostensibly harmless acts such as purity violations. Third, dyadic morality uniquely accounts for the phenomena of dyadic completion (seeing agents in response to patients, and vice versa), and moral typecasting (characterizing others as either moral agents or moral patients). Discussion also explores how mind perception can unify morality across explanatory levels, how a dyadic template of morality may be developmentally acquired, and future directions. (shrink)

The challenge of explaining the emotions has engaged the attention of the best minds in philosophy and science throughout history. Part of the fascination has been that the emotions resist classification. As adequate account therefore requires receptivity to knowledge from a variety of sources. The philosopher must inform himself of the relevant empirical investigation to arrive at a definition, and the scientist cannot afford to be naive about the assumptions built into his conceptual apparatus. The contributors to this volume have (...) approached the problem of characterizing and classifying emotions from the perspectives of neurophysiology, psychology, and social psychology as well as that of philosophical psychology. They discuss the difficulties that arise in classifying the emotions, assessing their appropriateness and rationality, and determining their function in motivating moral action. (shrink)

The intentional stance is the strategy of prediction and explanation that attributes beliefs, desires, and other states to systems and predicts future behavior from what it would be rational for an agent to do, given those beliefs and desires. Any system whose performance can be thus predicted and explained is an intentional system, whatever its innards. The strategy of treating parts of the world as intentional systems is the foundation of but is also exploited in artificial intelligence and cognitive science (...) more generally, as well as in evolutionary theory. An analysis of the role of the intentional stance and its presuppositions supports a naturalistic theory of mental states and events, their content or intentionality, and the relation between levels of explanation and neurophysiological or mechanistic levels of explanation. As such, the analysis of the intentional stance grounds a theory of the mind and its relation to the body. (shrink)

We look at lying as an act of communication, where (i) the proposition that is communicated is not true, (ii) the utterer of the lie knows that what she communicates is not true, and (iii) the utterer of the lie intends the lie to be taken as truth. Rather than dwell on the moral issues, we provide a sketch of what goes on logically when a lie is communicated. We present a complete logic of manipulative updating, to analyse the effects (...) of lying in public discourse. Next, we turn to the study of lying in games. First, a game-theoretical analysis is used to explain how the possibility of lying makes such games interesting, and how lying is put to use in optimal strategies for playing the game. Finally, we give a matching logical analysis. Our running example of lying in games in liar’s dice. (shrink)

We propose a dynamic logic of lying, wherein a ‘lie that $\varphi $ ’ (where $\varphi $ is a formula in the logic) is an action in the sense of dynamic modal logic, that is interpreted as a state transformer relative to the formula $\varphi $ . The states that are being transformed are pointed Kripke models encoding the uncertainty of agents about their beliefs. Lies can be about factual propositions but also about modal formulas, such as the beliefs of (...) other agents or the belief consequences of the lies of other agents. We distinguish two speaker perspectives: (Obs) an outside observer who is lying to an agent that is modelled in the system, and (Ag) an agent who is lying to another agent, and where both are modelled in the system. We distinguish three addressee perspectives: (Cred) the credulous agent who believes everything that it is told (even at the price of inconsistency), (Skep) the skeptical agent who only believes what it is told if that is consistent with its current beliefs, and (Rev) the belief revising agent who believes everything that it is told by consistently revising its current, possibly conflicting, beliefs. The logics have complete axiomatizations, which can most elegantly be shown by way of their embedding in what is known as action model logic or in the extension of that logic to belief revision. (shrink)

We propose a dynamic logic of lying, wherein a ‘lie that $$\varphi $$ ’ is an action in the sense of dynamic modal logic, that is interpreted as a state transformer relative to the formula $$\varphi $$. The states that are being transformed are pointed Kripke models encoding the uncertainty of agents about their beliefs. Lies can be about factual propositions but also about modal formulas, such as the beliefs of other agents or the belief consequences of the lies of (...) other agents. We distinguish two speaker perspectives: an outside observer who is lying to an agent that is modelled in the system, and an agent who is lying to another agent, and where both are modelled in the system. We distinguish three addressee perspectives: the credulous agent who believes everything that it is told, the skeptical agent who only believes what it is told if that is consistent with its current beliefs, and the belief revising agent who believes everything that it is told by consistently revising its current, possibly conflicting, beliefs. The logics have complete axiomatizations, which can most elegantly be shown by way of their embedding in what is known as action model logic or in the extension of that logic to belief revision. (shrink)

As the capabilities of artificial intelligence systems improve, it becomes important to constrain their actions to ensure their behaviour remains beneficial to humanity. A variety of ethical, legal and safety-based frameworks have been proposed as a basis for designing these constraints. Despite their variations, these frameworks share the common characteristic that decision-making must consider multiple potentially conflicting factors. We demonstrate that these alignment frameworks can be represented as utility functions, but that the widely used Maximum Expected Utility paradigm provides insufficient (...) support for such multiobjective decision-making. We show that a Multiobjective Maximum Expected Utility paradigm based on the combination of vector utilities and non-linear action–selection can overcome many of the issues which limit MEU’s effectiveness in implementing aligned AI. We examine existing approaches to multiobjective AI, and identify how these can contribute to the development of human-aligned intelligent agents. (shrink)

This paper urges that if we wish to give social intelligence to our agents, it pays to look at how we acquired our social intelligence ourselves. We are born with drives and motives that are innate and deeply social. Next, as children we are socialized to acquire norms and values and to understand rituals large and small. These social elements are the core of our being. We capture them in the acronym GRASP: Groups, Rituals, Affiliation, Status, Power. As a consequence, (...) economic rationality or logical reasoning do not suffice when it comes to social intelligence. Basic features of our social behaviour, of the kind that one sees early in the lives of children, need to be prominent. These include fear, love, and aggression. They extend to the combination of these drives with basic social clues from the environment such as big and small, good and bad, as well as culture-specific specializations of these. This will make agents respond differentially to inferred attributes such as gender, age, group membership. This level of universality in social intelligence should receive our full attention. The general insights gained can then be re-used in myriad implementations to specific modelling issues. (shrink)

Good explanations are not only true or probably true, but are also relevant to a causal question. Current models of causal explanation either only address the question of the truth of an explanation, or do not distinguish the probability of an explanation from its relevance. The tasks of scenario construction and conversational explanation are distinguished, which in turn shows how scenarios can interact with conversational principles to determine the truth and relevance of explanations. The proposed model distinguishes causal discounting from (...) causal backgrounding , and makes predictions concerning the differential effects of contextual information about alternative explanations on: (a) the kind of mental models constructed; (b) belief revision about probable cause; and (c) the perceived quality of a focal explanation. Four experiments are reported that test these predictions. The significance of the notion of explanatory relevance for research on causal explanation is then discussed. (shrink)

This paper builds a dialectical system of explanation with speech act rules that define the kinds of moves allowed, like requesting and offering an explanation. Pre and post-condition rules for the speech acts determine when a particular speech act can be put forward as a move in the dialogue, and what type of move or moves must follow it. A successful explanation has been achieved when there has been a transfer of understanding from the party giving the explanation to the (...) party asking for it. The dialogue has an opening stage, an explanation stage and a closing stage. Whether a transfer of understanding has taken place is tested by a dialectical shift to an examination dialogue. (shrink)